13. 물질과 영 - क्षेत्रक्षेत्रज्ञविभागयोग 바가바드 기타 Bhagavad-gītā

1. BHAGAVAD-GITA - CHAPTER 13 - SANSKRIT BY ANURADHA PAUDWAL.mp3

Bg 13.1

श्रीभगवानुवाच (THE LORD SAID):

इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते।

एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः॥१३- १॥

śrī-bhagavān uvāca

idaṁ śarīraṁ kaunteya

kṣetram ity abhidhīyate

etad yo vetti taṁ prāhuḥ

kṣetra-jña iti tad-vidaḥ

슈리 바가반이 말했다.

오,! 카운테야(아르주나)여! 이 몸은 밭(크쉐트라)이라 불리며, 그것을 아는 자를 밭을 아는 자(푸루샤, 크쉐트라갸나)라고 한다.

Word for word: 

arjunaḥ uvāca — Arjuna said; prakṛtim — nature; puruṣam — the enjoyer; ca — also; eva — certainly; kṣetram — the field; kṣetra-jñam — the knower of the field; eva — certainly; ca — also; etat — all this; veditum — to understand; icchāmi — I wish; jñānam — knowledge; jñeyam — the object of knowledge; ca — also; keśava — O Kṛṣṇa; śrī-bhagavān uvāca — the Personality of Godhead said; idam — this; śarīram — body; kaunteya — O son of Kuntī; kṣetram — the field; iti — thus; abhidhīyate — is called; etat — this; yaḥ — one who; vetti — knows; tam — he; prāhuḥ — is called; kṣetra-jñaḥ — the knower of the field; iti — thus; tat-vidaḥ — by those who know this.

Translation: 

Arjuna said: O my dear Kṛṣṇa, I wish to know about prakṛti [nature], puruṣa [the enjoyer], and the field and the knower of the field, and of knowledge and the object of knowledge. The Supreme Personality of Godhead said: This body, O son of Kuntī, is called the field, and one who knows this body is called the knower of the field.

Bg 13.2

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत।

क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम॥१३- २॥

kṣetra-jñaṁ cāpi māṁ viddhi

sarva-kṣetreṣu bhārata

kṣetra-kṣetrajñayor jñānaṁ

yat taj jñānaṁ mataṁ mama

오,! 바라타(아르주나)여! 나는 모든 밭들 안에 있는 밭을 아는 자임을 알아라. 나는 밭과 밭을 아는 자에 대한 지식을 참된 지식이라 여긴다.

Word for word: 

kṣetra-jñam — the knower of the field; ca — also; api — certainly; mām — Me; viddhi — know; sarva — all; kṣetreṣu — in bodily fields; bhārata — O son of Bharata; kṣetra — the field of activities (the body); kṣetra-jñayoḥ — and the knower of the field; jñānam — knowledge of; yat — that which; tat — that; jñānam — knowledge; matam — opinion; mama — My.

Translation: 

O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion.

Bg 13.3

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत्।

स च यो यत्प्रभावश्च तत्समासेन मे शृणु॥१३- ३॥

tat kṣetraṁ yac ca yādṛk ca

yad-vikāri yataś ca yat

sa ca yo yat-prabhāvaś ca

tat samāsena me śṛṇu

그 밭이 무엇이며, 어떠한 본성을 지녔으며, 그것들이 어떻게 변화하며, 어디에서 그것이 나오며, 그리고 그는 누구이며, 그의 힘들은 무엇인지를 그대는 나에게서 간략히 들으라.

Word for word: 

tat — that; kṣetram — field of activities; yat — what; ca — also; yādṛk — as it is; ca — also; yat — having what; vikāri — changes; yataḥ — from which; ca — also; yat — what; saḥ — he; ca — also; yaḥ — who; yat — having what; prabhāvaḥ — influence; ca — also; tat — that; samāsena — in summary; me — from Me; śṛṇu — understand.

Translation: 

Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are.

Bg 13.4

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्।

ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः॥१३- ४॥

ṛṣibhir bahudhā gītaṁ

chandobhir vividhaiḥ pṛthak

brahma-sūtra-padaiś caiva

hetumadbhir viniścitaiḥ

이 주체는 현자들에 의해 수많은 찬가들에서 여러 방식으로 노래되었으며, 또한 브라만을 기술하고 있는 많은 경전들에서 금언의 형식으로 정확하게 노래되었다.

Word for word: 

ṛṣibhiḥ — by the wise sages; bahudhā — in many ways; gītam — described; chandobhiḥ — by Vedic hymns; vividhaiḥ — various; pṛthak — variously; brahma-sūtra — of the Vedānta; padaiḥ — by the aphorisms; ca — also; eva — certainly; hetu-madbhiḥ — with cause and effect; viniścitaiḥ — certain.

Translation: 

That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings. It is especially presented in Vedānta-sūtra with all reasoning as to cause and effect.

Bg 13.5-6

महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च।

इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः॥१३- ५॥

इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः।

एतत्क्षेत्रं समासेन सविकारमुदाहृतम्॥१३- ६॥

mahā-bhūtāny ahaṅkāro

buddhir avyaktam eva ca

indriyāṇi daśaikaṁ ca

pañca cendriya-gocarāḥ

icchā dveṣaḥ sukhaṁ duḥkhaṁ

saṅghātaś cetanā dhṛtiḥ

etat kṣetraṁ samāsena

sa-vikāram udāhṛtam

Word for word: 

mahā-bhūtāni — the great elements; ahaṅkāraḥ — false ego; buddhiḥ — intelligence; avyaktam — the unmanifested; eva — certainly; ca — also; indriyāṇi — the senses; daśa-ekam — eleven; ca — also; pañca — five; ca — also; indriya-go-carāḥ — the objects of the senses; icchā — desire; dveṣaḥ — hatred; sukham — happiness; duḥkham — distress; saṅghātaḥ — the aggregate; cetanā — living symptoms; dhṛtiḥ — conviction; etat — all this; kṣetram — the field of activities; samāsena — in summary; sa-vikāram — with interactions; udāhṛtam — exemplified.

다섯 가지 대원소들, 나 의식(아함카라), 지성, 나타나지 않는 것(신의 샥티), 열 가지 감각(다섯 감각과 다섯 행위 기관)들, 다섯 가지 감각의 대상들, 마음,

욕망, 험오 쾌락, 고통, (몸과 감각들의)집합, 지성, 용기가 밭(크쉐트라)과 그것의 변형들을 이루고 있는 것들이다.

Translation: 

The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions—all these are considered, in summary, to be the field of activities and its interactions.

Bg 13.7-11

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्।

आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः॥१३- ७॥

इन्द्रियार्थेषु वैराग्यमनहंकार एव च।

जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्॥१३- ८॥

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु।

नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु॥१३- ९॥

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी।

विविक्तदेशसेवित्वमरतिर्जनसंसदि॥१३- १०॥

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्।

एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा॥१३- ११॥

amānitvam adambhitvam

ahiṁsā kṣāntir ārjavam

ācāryopāsanaṁ śaucaṁ

sthairyam ātma-vinigrahaḥ

indriyārtheṣu vairāgyam

anahaṅkāra eva ca

janma-mṛtyu-jarā-vyādhi-

duḥkha-doṣānudarśanam

asaktir anabhiṣvaṅgaḥ

putra-dāra-gṛhādiṣu

nityaṁ ca sama-cittatvam

iṣṭāniṣṭopapattiṣu

mayi cānanya-yogena

bhaktir avyabhicāriṇī

vivikta-deśa-sevitvam

aratir jana-saṁsadi

adhyātma-jñāna-nityatvaṁ

tattva-jñānārtha-darśanam

etaj jñānam iti proktam

ajñānaṁ yad ato 'nyathā

겸손, 겸허, 비폭력, 인내, 정직, 스승을 섬기는 것, 순수, 확고 부동함, 자기제어.

감각의 대상들에 대한 무집착, 자아의 전적인 부재, 출생과 죽음과 늙음과 질병과 아픔 안에 있는 악의 지각.

자식과 아내, 가정 등의 것들과 동일시 및 집착이 없음, 그리고 바라는 것과 바라지 않는 것이 주어져도 한결같이 유지되는 평정.

나를 향한 분리 없는 요가를 통한 흔들리지 않는 헌신, 조용한 곳에 자주 감, 군중이 모인 곳을 좋아하지 않음.

참나 지식안에 한결같이 있음, 진정한 지식의 목적지에 대한 통찰, 이 모두가 지식이며, 이에 반하는 것은 무지이다.

Word for word: 

amānitvam — humility; adambhitvam — pridelessness; ahiṁsā — nonviolence; kṣāntiḥ — tolerance; ārjavam — simplicity; ācārya-upāsanam — approaching a bona fide spiritual master; śaucam — cleanliness; sthairyam — steadfastness; ātma-vinigrahaḥ — self-control; indriya-artheṣu — in the matter of the senses; vairāgyam — renunciation; anahaṅkāraḥ — being without false egoism; eva — certainly; ca — also; janma — of birth; mṛtyu — death; jarā — old age; vyādhi — and disease; duḥkha — of the distress; doṣa — the fault; anudarśanam — observing; asaktiḥ — being without attachment; anabhiṣvaṅgaḥ — being without association; putra — for son; dāra — wife; gṛha-ādiṣu — home, etc; nityam — constant; ca — also; sama-cittatvam — equilibrium; iṣṭa — the desirable; aniṣṭa — and undesirable; upapattiṣu — having obtained; mayi — unto Me; ca — also; ananya-yogena — by unalloyed devotional service; bhaktiḥ — devotion; avyabhicāriṇī — without any break; vivikta — to solitary; deśa — places; sevitvam — aspiring; aratiḥ — being without attachment; jana-saṁsadi — to people in general; adhyātma — pertaining to the self; jñāna — in knowledge; nityatvam — constancy; tattva-jñāna — of knowledge of the truth; artha — for the object; darśanam — philosophy; etat — all this; jñānam — knowledge; iti — thus; proktam — declared; ajñānam — ignorance; yat — that which; ataḥ — from this; anyathā — other.

Translation: 

Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth—all these I declare to be knowledge, and besides this whatever there may be is ignorance.

Bg 13.12

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते।

अनादि मत्परं ब्रह्म न सत्तन्नासदुच्यते॥१३- १२॥

jñeyaṁ yat tat pravakṣyāmi

yaj jñātvāmṛtam aśnute

anādi mat-paraṁ brahma

na sat tan nāsad ucyate

알려져야 하는 그것을 나는 묘사할 것이다. 그것을 아는 자는 불멸에 이른다. 그것은 시작이 없는 지고의 브라만이다. 그것은 존재라고도 비존재라고도 할 수 없다.

Word for word: 

jñeyam — the knowable; yat — which; tat — that; pravakṣyāmi — I shall now explain; yat — which; jñātvā — knowing; amṛtam — nectar; aśnute — one tastes; anādi — beginningless; mat-param — subordinate to Me; brahma — spirit; na — neither; sat — cause; tat — that; na — nor; asat — effect; ucyate — is said to be.

Translation: 

I shall now explain the knowable, knowing which you will taste the eternal. Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material world.

Bg 13.13

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।

सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति॥१३- १३॥

sarvataḥ pāṇi-pādaṁ tat

sarvato 'kṣi-śiro-mukham

sarvataḥ śrutimal loke

sarvam āvṛtya tiṣṭhati

그것은 모든 곳에 손과 발이 있고, 모든 곳에 눈과 머리와 입이 있고, 모든 곳에 둗는 귀가 있다. 그것은 우주안에 있는 모든 것들을 감싸고 있다.

Word for word: 

sarvataḥ — everywhere; pāṇi — hands; pādam — legs; tat — that; sarvataḥ — everywhere; akṣi — eyes; śiraḥ — heads; mukham — faces; sarvataḥ — everywhere; śruti-mat — having ears; loke — in the world; sarvam — everything; āvṛtya — covering; tiṣṭhati — exists.

Translation: 

Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything.

Bg 13.14

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्।

असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च॥१३- १४॥

sarvendriya-guṇābhāsaṁ

sarvendriya-vivarjitam

asaktaṁ sarva-bhṛc caiva

nirguṇaṁ guṇa-bhoktṛ ca

비록 그것이 아무런 감각들을 지니지 않고 있지만 그것은 모든 감각들의 기능에 의해 빛나고 있다. 그것은 모든 것을 지탱하고 있지만 그러나 그것은 집착이 없이 있다. 그것은 구나들 없이 있지만 그러나 그것은 구나들을 즐기고 있다.

Word for word: 

sarva — of all; indriya — senses; guṇa — of the qualities; ābhāsam — the original source; sarva — all; indriya — senses; vivarjitam — being without; asaktam — without attachment; sarva-bhṛt — the maintainer of everyone; ca — also; eva — certainly; nirguṇam — without material qualities; guṇa-bhoktṛ — master of the guṇas; ca — also.

Translation: 

The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all the modes of material nature.

Bg 13.15

बहिरन्तश्च भूतानामचरं चरमेव च।

सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्॥१३- १५॥

bahir antaś ca bhūtānām

acaraṁ caram eva ca

sūkṣmatvāt tad avijñeyaṁ

dūra-sthaṁ cāntike ca tat

그것은 모든 존재들의 안과 밖에 있다. 그것은 움직이면서 움직이지 않는다. 그것은 너무 미묘하여 이해될 수 없다. 그것은 가까이 있으면서도 멀리 있다.

Word for word: 

bahiḥ — outside; antaḥ — inside; ca — also; bhūtānām — of all living entities; acaram — not moving; caram — moving; eva — also; ca — and; sūkṣmatvāt — on account of being subtle; tat — that; avijñeyam — unknowable; dūra-stham — far away; ca — also; antike — near; ca — and; tat — that.

Translation: 

The Supreme Truth exists outside and inside of all living beings, the moving and the nonmoving. Because He is subtle, He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all.

Bg 13.16

अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।

भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च॥१३- १६॥

avibhaktaṁ ca bhūteṣu

vibhaktam iva ca sthitam

bhūta-bhartṛ ca taj jñeyaṁ

grasiṣṇu prabhaviṣṇu ca

그것은 나뉠 수 없으나, 존재들 안에서 나뉘어 있다. 아는 자인 브라만은 모든 존재들을 유지하는 자이며, 또한 그것들을 파멸하고 창조하는 자이다.

Word for word: 

avibhaktam — without division; ca — also; bhūteṣu — in all living beings; vibhaktam — divided; iva — as if; ca — also; sthitam — situated; bhūta-bhartṛ — the maintainer of all living entities; ca — also; tat — that; jñeyam — to be understood; grasiṣṇu — devouring; prabhaviṣṇu — developing; ca — also.

Translation: 

Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all.

Bg 13.17

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।

ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्॥१३- १७॥

jyotiṣām api taj jyotis

tamasaḥ param ucyate

jñānaṁ jñeyaṁ jñāna-gamyaṁ

hṛdi sarvasya viṣṭhitam

빛들 중의 빛인 그것은 어둠 너머에 있다고 말해진다. 지식 자체이고, 지식의 대상이며, 지식의 목적지인 그것은 모든 존재의 가슴 안에 확고히 자리 잡고 있다.

Word for word: 

jyotiṣām — in all luminous objects; api — also; tat — that; jyotiḥ — the source of light; tamasaḥ — the darkness; param — beyond; ucyate — is said; jñānam — knowledge; jñeyam — to be known; jñāna-gamyam — to be approached by knowledge; hṛdi — in the heart; sarvasya — of everyone; viṣṭhitam — situated.

Translation: 

He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone's heart.

Bg 13.18

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः।

मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते॥१३- १८॥

iti kṣetraṁ tathā jñānaṁ

jñeyaṁ coktaṁ samāsataḥ

mad-bhakta etad vijñāya

mad-bhāvāyopapadyate

이와 같이 밭(크쉐트라)과 더불어 지식과 지식의 대상에 대하여 간략히 설명하였다. 이것을 이해하는 나의 헌신자들은 나의 상태에 이를 것이다.

Word for word: 

iti — thus; kṣetram — the field of activities (the body); tathā — also; jñānam — knowledge; jñeyam — the knowable; ca — also; uktam — described; samāsataḥ — in summary; mat-bhaktaḥ — My devotee; etat — all this; vijñāya — after understanding; mat-bhāvāya — to My nature; upapadyate — attains.

Translation: 

Thus the field of activities [the body], knowledge and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature.

Bg 13.19

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।

विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्॥१३- १९॥

prakṛtiṁ puruṣaṁ caiva

viddhy anādī ubhāv api

vikārāṁś ca guṇāṁś caiva

viddhi prakṛti-sambhavān

프라크리티와 푸루샤 둘 다 시작이 없다는 것을 알아라. 또한 모든 형태들과 구나들은 모두 프라크리티에서 나온다는 것을 알아라.

Word for word: 

prakṛtim — material nature; puruṣam — the living entities; ca — also; eva — certainly; viddhi — you must know; anādī — without beginning; ubhau — both; api — also; vikārān — transformations; ca — also; guṇān — the three modes of nature; ca — also; eva — certainly; viddhi — know; prakṛti — material nature; sambhavān — produced of.

Translation: 

Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature.

Bg 13.20

कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते।

पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते॥१३- २०॥

kārya-kāraṇa-kartṛtve

hetuḥ prakṛtir ucyate

puruṣaḥ sukha-duḥkhānāṁ

bhoktṛtve hetur ucyate

프라크리티는 몸과 기관들을 낳는 원인이라 말해진다. 푸루샤는 즐거움과 고통을 경험하는 원인이라 말해진다.

Word for word: 

kārya — of effect; kāraṇa — and cause; kartṛtve — in the matter of creation; hetuḥ — the instrument; prakṛtiḥ — material nature; ucyate — is said to be; puruṣaḥ — the living entity; sukha — of happiness; duḥkhānām — and distress; bhoktṛtve — in enjoyment; hetuḥ — the instrument; ucyate — is said to be.

Translation: 

Nature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.

Bg 13.21

पुरुषः प्रकृतिस्थो हि भुङ्‌क्ते प्रकृतिजान्गुणान्।

कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु॥१३- २१॥

puruṣaḥ prakṛti-stho hi

bhuṅkte prakṛti-jān guṇān

kāraṇaṁ guṇa-saṅgo 'sya

sad-asad-yoni-janmasu

프라크리티 안에 자리하고 있는 푸루샤는 물질에서 생겨난 구나들을 경험한다. 좋고 나쁜 자궁들에서 태어나게 하는 원인은 이 구나들에 대한 집착이다.

Word for word: 

puruṣaḥ — the living entity; prakṛti-sthaḥ — being situated in the material energy; hi — certainly; bhuṅkte — enjoys; prakṛti-jān — produced by the material nature; guṇān — the modes of nature; kāraṇam — the cause; guṇa-saṅgaḥ — the association with the modes of nature; asya — of the living entity; sat-asat — in good and bad; yoni — species of life; janmasu — in births.

Translation: 

The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.

Bg 13.22

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः।

परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः॥१३- २२॥

upadraṣṭānumantā ca

bhartā bhoktā maheśvaraḥ

paramātmeti cāpy ukto

dehe 'smin puruṣaḥ paraḥ

몸 안에 있는 지고의 푸루샤는 목격하는 자, 허락하는 자, 유지하는 자, 즐기는 자, 위대한 신, 지고의 참나라고 불린다.

Word for word: 

upadraṣṭā — overseer; anumantā — permitter; ca — also; bhartā — master; bhoktā — supreme enjoyer; mahā-īśvaraḥ — the Supreme Lord; parama-ātmā — the Supersoul; iti — also; ca — and; api — indeed; uktaḥ — is said; dehe — in the body; asmin — this; puruṣaḥ — enjoyer; paraḥ — transcendental.

Translation: 

Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul.

Bg 13.23

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह।

सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते॥१३- २३॥

ya evaṁ vetti puruṣaṁ

prakṛtiṁ ca guṇaiḥ saha

sarvathā vartamāno 'pi

na sa bhūyo 'bhijāyate

그러므로 구나들과 더불어 푸루샤와 프라크리티를 아는 사람은 어떤 행위를 하든지 다시 태어나지 않는다.

Word for word: 

yaḥ — anyone who; evam — thus; vetti — understands; puruṣam — the living entity; prakṛtim — material nature; ca — and; guṇaiḥ — the modes of material nature; saha — with; sarvathā — in all ways; vartamānaḥ — being situated; api — in spite of; na — never; saḥ — he; bhūyaḥ — again; abhijāyate — takes his birth.

Translation: 

One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position.

Bg 13.24

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना।

अन्ये सांख्येन योगेन कर्मयोगेन चापरे॥१३- २४॥

dhyānenātmani paśyanti

kecid ātmānam ātmanā

anye sāṅkhyena yogena

karma-yogena cāpare

어떤 사람들은 명상으로, 어떤 사람들은 지식(샹키야)의 요가에 헌신함으로, 어떤 사람은 행위(카르마)의 요가에 헌신함으로 자기에 있는 참나를 본다.

Word for word: 

dhyānena — by meditation; ātmani — within the self; paśyanti — see; kecit — some; ātmānam — the Supersoul; ātmanā — by the mind; anye — others; sāṅkhyena — of philosophical discussion; yogena — by the yoga system; karma-yogena — by activities without fruitive desire; ca — also; apare — others.

Translation: 

Some perceive the Supersoul within themselves through meditation, others through the cultivation of knowledge, and still others through working without fruitive desires.

Bg 13.25

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते।

तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः॥१३- २५॥

anye tv evam ajānantaḥ

śrutvānyebhya upāsate

te 'pi cātitaranty eva

mṛtyuṁ śruti-parāyaṇāḥ

그러나 이러한 방법들로 참나를 알지 못하는 사람들이 있다. 그들은 다른 사람들로부터 참나에 대한 말을 듣고서 숭배한다. 그들 역시 그들이 들은 것에 헌신함으로 죽음을 뛰어넘는다.

Word for word: 

anye — others; tu — but; evam — thus; ajānantaḥ — without spiritual knowledge; śrutvā — by hearing; anyebhyaḥ — from others; upāsate — begin to worship; te — they; api — also; ca — and; atitaranti — transcend; eva — certainly; mṛtyum — the path of death; śruti-parāyaṇāḥ — inclined to the process of hearing.

Translation: 

Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.

Bg 13.26

यावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम्।

क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ॥१३- २६॥

yāvat sañjāyate kiñcit

sattvaṁ sthāvara-jaṅgamam

kṣetra-kṣetrajña-saṁyogāt

tad viddhi bharatarṣabha

오, 바라타르샤바(아르주나)여! 생명이 있는 것이든 생명이 없는 것이든 생겨나는 모든 것은 크쉐트라(물질)와 크쉐트라갸나(물질을 아는 자)의 결합에서 나온다는 것을 알아라.

Word for word: 

yāvat — whatever; sañjāyate — comes into being; kiñcit — anything; sattvam — existence; sthāvara — not moving; jaṅgamam — moving; kṣetra — of the body; kṣetra-jña — and the knower of the body; saṁyogāt — by the union between; tat viddhi — you must know it; bharata-ṛṣabha — O chief of the Bhāratas.

Translation: 

O chief of the Bhāratas, know that whatever you see in existence, both the moving and the nonmoving, is only a combination of the field of activities and the knower of the field.

Bg 13.27

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्।

विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति॥१३- २७॥

samaṁ sarveṣu bhūteṣu

tiṣṭhantaṁ parameśvaram

vinaśyatsv avinaśyantaṁ

yaḥ paśyati sa paśyati

모든 존재들 안에 똑같이 있는, 죽는 것들 안에서 죽지 않는 자로 있는 지고의 신을 보는 사람은 정말이지 바르게 보고 있다.

Word for word: 

samam — equally; sarveṣu — in all; bhūteṣu — living entities; tiṣṭhan-tam — residing; parama-īśvaram — the Supersoul; vinaśyatsu — in the destructible; avinaśyantam — not destroyed; yaḥ — anyone who; paśyati — sees; saḥ — he; paśyati — actually sees.

Translation: 

One who sees the Supersoul accompanying the individual soul in all bodies, and who understands that neither the soul nor the Supersoul within the destructible body is ever destroyed, actually sees.

Bg 13.28

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्।

न हिनस्त्यात्मनात्मानं ततो याति परां गतिम्॥१३- २८॥

samaṁ paśyan hi sarvatra

samavasthitam īśvaram

na hinasty ātmanātmānaṁ

tato yāti parāṁ gatim

신이 어디에나 똑같이 자리하고 있음을 보기 때문에, 그는 자기에 의해 참나를 잘못 보지 않는다. 따라서 그는 지고의 목적지에 이른다.

Word for word: 

samam — equally; paśyan — seeing; hi — certainly; sarvatra — everywhere; samavasthitam — equally situated; īśvaram — the Supersoul; na — does not; hinasti — degrade; ātmanā — by the mind; ātmānam — the soul; tataḥ — then; yāti — reaches; parām — the transcendental; gatim — destination.

Translation: 

One who sees the Supersoul equally present everywhere, in every living being, does not degrade himself by his mind. Thus he approaches the transcendental destination.

Bg 13.29

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः।

यः पश्यति तथात्मानमकर्तारं स पश्यति॥१३- २९॥

prakṛtyaiva ca karmāṇi

kriyamāṇāni sarvaśaḥ

yaḥ paśyati tathātmānam

akartāraṁ sa paśyati

모든 행위들은 오로지 프라크리티에 의해 행해지며 참나는 행위를 하지 않고 있음을 보는 사람은 정말이지 바르게 보고 있다.

Word for word: 

prakṛtyā — by material nature; eva — certainly; ca — also; karmāṇi — activities; kriyamāṇāni — being performed; sarvaśaḥ — in all respects; yaḥ — anyone who; paśyati — sees; tathā — also; ātmānam — himself; akartāram — the nondoer; saḥ — he; paśyati — sees perfectly.

Translation: 

One who can see that all activities are performed by the body, which is created of material nature, and sees that the self does nothing, actually sees.

Bg 13.30

यदा भूतपृथग्भावमेकस्थमनुपश्यति।

तत एव च विस्तारं ब्रह्म संपद्यते तदा॥१३- ३०॥

yadā bhūta-pṛthag-bhāvam

eka-stham anupaśyati

tata eva ca vistāraṁ

brahma sampadyate tadā

모든 다양한 존재들은 하나 안에 뿌리를 내리고 있으며, 오로지 그 하나에서 모든 것이 나온다는 것을 깨달을 때, 그는 브라만과 하나가 된다.

Word for word: 

yadā — when; bhūta — of living entities; pṛthak-bhāvam — separated identities; eka-stham — situated in one; anupaśyati — one tries to see through authority; tataḥ eva — thereafter; ca — also; vistāram — the expansion; brahma — the Absolute; sampadyate — he attains; tadā — at that time.

Translation: 

When a sensible man ceases to see different identities due to different material bodies and he sees how beings are expanded everywhere, he attains to the Brahman conception.

Bg 13.31

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः।

शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते॥१३- ३१॥

anāditvān nirguṇatvāt

paramātmāyam avyayaḥ

śarīra-stho 'pi kaunteya

na karoti na lipyate

시작이 없고 아무런 구나들도 가지고 있지 않으며, 이 사멸하지도 않는 지고의 참나는 비록 몸 안에 거주하고 있지만, 오, 카운테야(아르주나)여! 행위를 하지 않고 있으며, 더럽혀지지 않고 있다.

Word for word: 

anāditvāt — due to eternity; nirguṇatvāt — due to being transcendental; parama — beyond material nature; ātmā — spirit; ayam — this; avyayaḥ — inexhaustible; śarīra-sthaḥ — dwelling in the body; api — though; kaunteya — O son of Kuntī; na karoti — never does anything; na lipyate — nor is he entangled.

Translation: 

Those with the vision of eternity can see that the imperishable soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled.

Bg 13.32

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते।

सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते॥१३- ३२॥

yathā sarva-gataṁ saukṣmyād

ākāśaṁ nopalipyate

sarvatrāvasthito dehe

tathātmā nopalipyate

모든 곳에 퍼져 있는 공간이 미묘하여 결코 더럽혀지지 않듯이, 참나는 몸 안에 펴져 있지만 더럽혀 지지 않는다.

Word for word: 

yathā — as; sarva-gatam — all-pervading; saukṣmyāt — due to being subtle; ākāśam — the sky; na — never; upalipyate — mixes; sarvatra — everywhere; avasthitaḥ — situated; dehe — in the body; tathā — so; ātmā — the self; na — never; upalipyate — mixes.

Translation: 

The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul situated in Brahman vision does not mix with the body, though situated in that body.

Bg 13.33

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।

क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत॥१३- ३३॥

yathā prakāśayaty ekaḥ

kṛtsnaṁ lokam imaṁ raviḥ

kṣetraṁ kṣetrī tathā kṛtsnaṁ

prakāśayati bhārata

하나의 태양이 온 세상을 비추듯이, 오, 바라타(아르주나)여! 몸 안에 거주하고 있는 참나는 온 몸을 비추고 있다.

Word for word: 

yathā — as; prakāśayati — illuminates; ekaḥ — one; kṛtsnam — the whole; lokam — universe; imam — this; raviḥ — sun; kṣetram — this body; kṣetrī — the soul; tathā — similarly; kṛtsnam — all; prakāśayati — illuminates; bhārata — O son of Bharata.

Translation: 

O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.

Bg 13.34

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा।

भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्॥१३- ३४॥

kṣetra-kṣetrajñayor evam

antaraṁ jñāna-cakṣuṣā

bhūta-prakṛti-mokṣaṁ ca

ye vidur yānti te param

그러므로 지혜의 눈으로 크쉐트라와 크쉐트라갸나를 구별해서 보고, 모든 존재들의 원인인 프라크리티의 굴레에서 해방될 수 있는 방법을 아는 사람들은 지고의 경지에 이른다.

Word for word: 

kṣetra — of the body; kṣetra-jñayoḥ — of the proprietor of the body; evam — thus; antaram — the difference; jñāna-cakṣuṣā — by the vision of knowledge; bhūta — of the living entity; prakṛti — from material nature; mokṣam — the liberation; ca — also; ye — those who; viduḥ — know; yānti — approach; te — they; param — the Supreme.

Translation: 

Those who see with eyes of knowledge the difference between the body and the knower of the body, and can also understand the process of liberation from bondage in material nature, attain to the supreme goal.


한역참조:바가바드기타-알라디 마하데바샤스트리 영역/김병채 옮김